Salafi or Ikhwaani?

[S.S]

Assalam Alaikum,

Is this website and community Salafi or Ikhwaani?

I ask because:

1) You promote Ikhwaani kufr concepts such as democracy
2) It is well known and common knowledge that Mr Sayyid Qutb was not a Salafi but an Ikhwaani and a modernist and you all seem to love and follow him.

Ws

[Perestroika]

Wa aleykum assalam,</p>

As for me, then I think that these terms, are bid'a, which is helping in the division of those few muslims (compared to 1.3 biilion) who have more or less correct Aqida, based on issues which are often only fiqhi dissagreements.*******In my opinion its better to whish your akhee, to*******fix his mistake, rather than wishing for him some bid'a or fisk or misguidance.*******</p>

If humans would be free of mistakes, our forefather would not have been sent to this earth in the first place.**************</p>

And may Allah's peace be with you!</p>

[slave-of-THE_ONE]

assalamu 'aleikum wa rahmatullahi wa barakatu</p>

my brother all you've done now is to say &quot;*******do you brothers belong to the title ikhwani or to the title salafi?&quot; and &quot; it is well known that Sayyid Qutb did not have the title salafi but rather ikhwani&quot; as like one saying are you doctors or professors becouse if you are professors, i'm not with you.</p>

if you wish to belong to a title then you have to be carefull not to fall in the trap of shaitan for he will devide and concar.</p>

it would have been better for you to say &quot;do you brothers support demecracy or not &quot;?</p>

if you've seen some brothers and sisters promoting such ideas, you should not accuse everyone but rather correct the person or people in question.</p>

and ALLAH knows best</p>

Wal Izzatu liLLAHI wa Rasulihi (saw) wal Mu'mineena Ajma'een</p>

[AbuMubarak]

do we really have to identify ourselves as anything other than muslim?

[As-Saffah]

I agree with you totally brother. Our scholars, in terms of their teachings regarding Islaam (aqidah fiqh and so on) theyre on the dot. But when it comes to jihaad and defending the deen and spreading the word of Allah and fighting so that it remains the most high, the noble ones are very quiet and we know their situation. When something happens, these scholars approach it with silence. But then there are some, who claim knowledge, who speak out against the mujahideen and play directly into the hands of the apostate rulers and Kaafir tyrants. These are the problem.</p>





You notice that these 'scholars' are the ones who ussually have blind followers as students. Not only do they blindly follow them, but they leave the correct approach or arguing and debating with the quraan and the sunnah. If you listen to their speeches, youll see that the abandon the Quraan and Sunnah for the words of their teachers. They have fallen into the same trap as the current day sufis.</p>

[AbuMubarak]

Unity of Purpose, Not Uniformity of Opinion (part 1 of 4) | Sheikh Salman al-Oadah|

http://islamtoday.net/english/showme.cfm?cat_id=30&sub_cat_id=475


Praise be to Allah. We praise Him and we seek his help and forgiveness. We seek refuge with Allah from the evil within ourselves and from the evil of our deeds. Whoever Allah guides, none can misguide, and whoever Allah allows to go astray, none can guide. I bear witness that there is no God but Allah, alone without partner, and I bear witness that Muhammad is His servant and Messenger. May the peace and blessings of Allah be upon Muhammad, his family, his Companions, and his followers until the Day of Judgment.

In the Qur'ân and Sunnah, there are numerous clear and unambiguous texts commanding the Muslims to remain unified and forbidding them from becoming divided amongst themselves. This concept is a basic tenet of every Muslim's beliefs.

Allah says:

"Hold fast, all together, to the rope of Allah and do not become divided amongst yourselves. And remember Allah's favor on you; for you were enemies and He joined your hearts in affection so that by His grace you became brethren. And you were on the brink of the Pit of Fire and He saved you from it. Thus does Allah make His signs clear to you so that you may be guided. Let there arise from amongst you a group of people inviting to all that is good, enjoining what is right and forbidding what is wrong. They are the successful ones. Do not be like those who are divided amongst themselves and fall into disputes after receiving clear signs. They will have a dreadful punishment." [Sûrah آl `Imrân: 103-105]

"And do not fall into disputes, lest you lose heart and fail. Be patient, for truly Allah is with those who are patient." [Sûrah al-Anfâl: 46]

"By time; verily man is at loss, except those who have faith, perform righteous deeds, and enjoin each other to truth and enjoin each other to patience." [Sûrah al-`Asr: 1-3]

This is but a small sample of the texts found in the Qur'ân on this matter. The principle of coming together as a community on the basis of righteousness and obedience to Allah is a clear and undisputable principle of faith. The general acts of worship, like prayer, fasting, the pilgrimage, and the `خd prayers, are all practical examples of this fact.

The advice of the Prophet (peace be upon him) on this matter can be found in many hadîth. Possibly, the most well known of these is: "Allah is pleased with three things for you…(among them) that you hold fast, all together, to the rope of Allah and do not become divided amongst yourselves." [Sahîh Muslim (1715)]

This is the plain truth that every Muslim is cognizant of. The problem is to put this truth into practice. Many of our brethren have a lot of zeal for their religion and a strong desire for unity, but they lack the ability to translate this desire into a practical reality. Such people - though they may lament the disunity of the Muslims and hope ardently for their coming together - usually seek to unite people around their own perspectives, opinions, and choices, a task which it is impossible for them to achieve. They should realize that is had not been possible to get the people united behind those who were far superior to themselves. So how can they ever be so presumptuous to expect all the people unite around them?

What is needed is a framework that accommodates differences of opinion while uniting the people around the true basic principles of Islam, not around the opinions and interpretations of a specific individual or group.

Muslim unity originally referred to the political unity of the Muslims under a single government that ruled according to Islamic Law. This was a reality in the time of the Prophet (peace be upon him), as well as throughout the era of the Rightly-Guided Caliphs and the following era of the Islamic nations and states that stretched from the East to the West, and to which all the Muslims were loyal subjects.

This is why we find an impressive number of hadîth that are stern about preserving this unity. For example:

"Whoever abandons the community one handspan and dies in that state has died as a person in the state of ignorance before Islam." [Sahîh al-Bukhârî (7054) and Sahîh Muslim (1849) as related from Ibn `Abbâs]

"Whoever withdraws his hand from obedience will meet Allah on the Day of Resurrection without any defense." This is a severe warning from Allah's Messenger (peace be upon him) against dispute and division.

"Whoever dies without being bound by an oath of allegiance, dies as a person in the state of ignorance before Islam." [Sahîh Muslim (1850) as related from Ibn `Umar]

"There will come trials and tribulations, and whoever desires to bring division to this nation when it is united should be struck down by a sword, no matter who he might be." [Sahîh Muslim (1852)]

Regretfully, those circumstances and the era of Muslim political unity are long gone, and the great Muslim state has turned into many little countries that govern themselves with only a small fraction of Islamic laws, countries that work together and squabble with each other in a manner that is so familiar to all of us. Yet, the obligation for Muslim unity remains, even if it cannot now be realized in the political sphere. It remains as an obligation to preserve the religion and worldly welfare of the Muslims as Islamic Law demands. The very reason for the Khilâfah - the Islamic state - is to preserve the religion and the worldly welfare of the people. Ibn Taymiyah says as much in his book Islamic Politics, when he writes: "Its objective is the preservation of the faith and with it the governance of worldly affairs."
The duty thus remains, but it is transferred to preserving the essential meaning of unity, which is the welfare of the people's faith and their worldly life. Among the things that the Muslims must strive for in this regard are the following:

1. They must purge their hearts of niggardliness, malice, hatred, and rancor and replace them with tolerance, forgiveness, mercy, and compassion. Allah says: "Muhammad is the Messenger of Allah, and those who are with him are stern with the unbelievers and merciful among themselves." [Sûrah al-Fath: 29]

2. They must cooperate with each other in works of righteousness and piety and abstain from assisting each other in acts of sin and transgression. Allah has commanded us to "enjoin each other to truth and enjoin each other to patience."

3. They should work in a way that their efforts are balanced, consistent, and mutually supportive, not haphazard and contradictory. There are cases where certain individuals within a group of Muslims have an ardent desire to revive one aspect of the religion while others among them have an equal desire to revive a different aspect of the faith. Though each of these aspirations are good, the conflict and mutual resistance that arises among these people causes many of their good efforts to go to waste, dissipates their strength, and leads them to abandon their efforts altogether. Because of this, many members of the general public, and even a number of novice scholars, fall victim to anxiety, confusion, uncertainty, and lethargy. They get turned off from Islamic activities and even from studying their religion because of all the enmity, hatred, and bickering they see. Naturally, they seek out an environment of peace and stability that is free from tension, even if that environment is far removed from any positive activity.

4. They must revive the principle of giving good advice to one another and helping one another. The Prophet (peace be upon him) once said: "Help your brother, even if he is an oppressor." A man asked him: "I see how I should help him if he is being oppressed, but if he is an oppressor how can I possibly see to help him?" The Prophet (peace be upon him) explained: "Hinder him or stop him from committing oppression. That is how you can help him." [Sahîh al-Bukhârî (6952)] In a similar narration, the Prophet (peace be upon him) replied: "Take from him for his own good." [Sahîh al-Bukhârî (2444)]

This means that a Muslim can help another by not supporting him in wrongdoing. He does not give him his undivided support. He stands with him in good and against him in evil. No one should be overly enamored of a sheikh or imam or Islamic worker or group or organization or ideology. A person's ultimate loyalty must be for the truth. The truth is sometimes with this person and sometimes with someone else. There are occasions where part of the truth is with one person and part of it is with another. With experience, a person can learn how to identify the truth in these situations. Though he might not be able to ascertain the truth in every instance, he can accustom himself to looking for it, even if he is young or at the beginning of his studies.

5. They must unite themselves on the indisputable principles of Islamic Law that have been accepted unanimously by the earliest generations. They must also accept the existence of legitimate disagreement on matters where their predecessors disagreed. When it is established for us that the Companions or the great jurists among the pious predecessors disagreed on a matter, then we should not be surprised or irritated that this same disagreement continues on after them.

There are many tendencies that are diametrically opposed to what we have presented here. Among them are the following:

One of these tendencies is to reinterpret the texts in ways that were not intended and to assume that the hadîth about holding fast to the community are only applicable to a specific organization, party, or group. This is, without doubt, twisting the hadîth around to give the opposite meaning to the one intended. Instead of these hadîth being taken as a call to general Muslim unity under a single political authority, they are used as a source of division. Each and every group, party, or sect see these hadîth as referring to them and them alone. They call the masses to follow them and to give them their loyalty, and they regard anyone who refuses to do so as being recalcitrant and outside the fold of Islam. Each party and group sees it the duty of the Muslims to follow them to the exclusion of all others. They consider anyone who dies without joining them as dying as one in the state of ignorance before the advent of Islam and as one who will have no defense before Allah on the Day of Resurrection.

Many people have fallen victim to this way of thinking. Allah has already informed us of this in the Qur'ân where he says: "Every sect rejoices in that which they have." [Sûrah al-Mu'minûn:53]

Another of these behaviors is for a person to engage in undermining other legitimate efforts in Islamic work, efforts which are neither deviant, nor misguided, nor contrary to Islam; efforts that by and large are correct. Such efforts may be different from that person's own ideas in the approach taken or in specific details. They may differ in how they apply the textual evidence to specific situations. This is something unavoidable and inevitable. It is wrong for a person to lash out in speech and in writing against those efforts or try to bring them to an end or to go around warning people against participating in them. Even if we were to assume that those other Islamic efforts are somewhat flawed, we must also bear in mind that there are other efforts out there that are by far more flawed, like those of the unbelievers who are out there making themselves and their strengths clearly visible. Then there are the efforts of the heretical Muslims who polarize themselves against others on the basis of their deviant ideas. As for attacking each other on matters that fall within the general framework of Islam that our predecessors agreed upon, there is absolutely no good that can come of it.

A third negative tendency is for people to rally together around a specific set of ideas or around particular opinions relating to secondary matters of Islamic Law. This tendency can often lead us to separating ourselves from other Muslims. It exposes us to the danger of division, if not now then later on. The reason for this is that such matters are in themselves not firmly established. They are subject to change. They are not basic principles, but secondary applications of those principles. We turn them into basic principles for ourselves when we insist upon them and overstate their importance. In reality, they are opinions that are often subject to the discretionary judgment of those who hold them. Often they are merely attempts to bring about positive results in Islamic work. Such matters should never be treated like dogma.

[gag order]

amongst the ikhwanis there are those who appear to have 'salafi tendencies'.</p>



amongst the salafis there are those who appear to have 'ikhwani tendencies'.</p>



whilst the ikhwanis are an umbrella organisation for a wide range of 'creeds' who subscribe to the same methodology, the salafist 'ikhwanis' are not, since they may appear to be similar in methodology to ikhwanis*******but their rallying call is to tawheed first than followed by methodology.</p>

[asdoosti]

do we really have to identify ourselves as anything other than muslim?

Yes, didnt the Salaf call themselves names when Ahlul Biddah came out?

[Abu Ikrimah]

Yes, didnt the Salaf call themselves names when Ahlul Biddah came out?


What kind of names?

[TN_Cat]

as-salamu'alaykum,

I admire the tenacity and enjoy some of the writings of Sayyid Quib....he wrote from the heart but, rightly or wrongly...I wouldn't take tafser from him.

salam